LE MYTHE D’ÉLECTRE DANS L’OEUVRE DE TROIS POÈTES DE L’ANTIQUITÉ

Trictrac ◽  
2016 ◽  
Vol 9 ◽  
Author(s):  
Gabriela Chiciudean
Keyword(s):  
Common Source ◽  
General View ◽  
Human Being ◽  
Human Beings ◽  
Literary Genres ◽  
Men And Women ◽  
Old Men

This paper is the first part of a larger study that depicts the transformation of Electra’s myth in theatre plays, from its origins to modernity, its continuous accommodation to different epochs and mentalities, to historical contexts, aesthetical tendencies, new literary genres and subgenres and, last but not least, the author’s personality. The paper focuses on Electra’s myth in antique poetry and offers a general view on the tragedy, its origin and structure, elements, action and characters, with concrete examples from Aeschylus’ Orestia, Sophocles’ Electra and Euripides’ Electra. Considering the myth as a major instance of the imagination, interesting in its syntax (formal structures) and semantics (symbolism), we underline the constant constants met in the abovementioned tragedies, e.g. revenge and redemption and other invariable elements. The transformations suffered by the myth are very well reflected by the Greek tragedies. Sophocles and Euripides get their inspiration from Aeschylus but they modify the structure of the tragedy and the tragic character of the hero. If Aeschylus insists on the power of gods over human beings, for Sophocles the human being becomes more important. Euripides’ works are considered more innovative both on the level of content and construction. His characters are devoid of greatness, they are common human beings obliged to earn their living, old men and women, frightened prisoners and cowards. Thus, myth as a common source of inspiration, especially the cycle of the Atreidai, namely the episode of Clytemnestra’s killing by Orestes, is to be met in the three poets’ works in different interpretations. Our goal is to follow the mythical invariants met in the three tragedies (the abovementioned revenge and redemption), as well as constant elements such as recognition, choice of characters, the importance of the choir, the messenger, the judgement, etc.

scholarly journals Women Were Not Created of Inferior Celestial Material

2021 ◽  
pp. 45-62
Author(s):  
Leena El-Ali
Keyword(s):  
Human Being ◽  
Human Beings ◽  
Men And Women ◽  
Adam And Eve

AbstractThe Qur’an establishes the spiritual sameness of men and women, and indeed of all human beings regardless of gender, race, or other physical or indeed mental differences. Adam and Eve were created from the same soul, as mates, and all men and women emanate equally from both Adam and Eve, and from that same soul. The nature of all men and women can moreover be traced back to the “divine breath” itself, as the Qur’an states that God fashioned the human being from clay and water and then breathed into it of His Spirit.

scholarly journals Las Canas de la Devoción: Prácticas Religiosas y Perspectiva de Género

2016 ◽  
Vol 4 (1) ◽  
pp. 134
Author(s):  
Felipe R. Vázquez-Palacios
Keyword(s):  
Gulf Of Mexico ◽  
Old Age ◽  
Ethnographic Research ◽  
Human Being ◽  
Men And Women ◽  
Male And Female ◽  
Social Commitment ◽  
Starting Point ◽  
Female Roles ◽  
Old Men

<div><p>My purpose is to show the differences between old men and women, Catholics and Evangelicals, from a gender perspective. The starting point is that each phase of life has its own devotion, religious and social commitment, and the male/female roles are reconfigured, redefined, and more flexible as it travels to old age (above 75 years). The analysis is based on an ethnographic research in which 100 interviews and observations were realized in rural contexts of the Gulf of Mexico from 2010 to 2015. The results evidenced that regardless of gender and religious practices to go reducing cultic participation and social circle, certain roles, symbols and religious meanings were adopted, they became more personal, which led, in most of the time, to interactions more complementarity and solidarity where the continuity or discontinuity of its male and female roles constantly crisscross in their borders and where the most important is the human being as such.</p></div>

How Congress Functions Under its Reorganization Act

1949 ◽  
Vol 43 (6) ◽  
pp. 1179-1189
Author(s):  
Elbert D. Thomas
Keyword(s):  
The United States ◽  
American People ◽  
The Political ◽  
Human Beings ◽  
Political Field ◽  
Men And Women ◽  
The Supreme Court ◽  
Old Men ◽  
The Voice ◽  
General Condemnation

There is no subject on which all human beings agree; but in the political field in the United States an almost universal tendency exists to blame Congress for everything undesirable in the life of the nation. That is not so about the President; for always there is a large group who think of the current President as “that man” and another to whom he is a hero. As for the Supreme Court, whether it be made up of the “Nine Old Men” or the “Nine Young Men,” a certain veneration is attached to its activities which makes all-inclusive attack seem a little sacrilegious.When Congress is discussed, party affiliations and liberal or conservative views are surmounted in the general condemnation. Oddly enough, this national whipping-boy happens to be the nearest thing to the voice of the American people in our country. Under the Constitution and by the almost untrammeled votes of our citizens, the men and women who sit under the dome of the Capitol have been assigned the function of interpreting the desires of those citizens and of making the policies which supposedly carry them to fruition.My words must not be taken to indicate disagreement with or resentment of the popular attitude toward Congress. First, any Congress that fails to carry out the desires of the American people deserves all of the criticism it may receive.

scholarly journals Gender Dalam Tinjauan Sufisme sebagai Konsep Kesetaraan Feminim dan Maskulin Melalui Pendekatan Spiritual

2019 ◽  
Vol 12 (2) ◽  
pp. 123-134
Author(s):  
Abdul Jalil ◽  
St. Aminah Azis
Keyword(s):  
Broad Sense ◽  
Human Being ◽  
Human Beings ◽  
Narrow Sense ◽  
Men And Women ◽  
Functional Relations ◽  
And Behavior

The perfection of every human being can be achieved if he is able to harmonize the properties of Jalal and Jamal in himself harmoniously, while the perfection of human beings is achieved if men and women can integrate themselves in a harmonious whole both in the narrow sense (marriage) and in the broad sense , namely the occurrence of harmonious relations between men and women in various aspects of life. The concept of masculine and feminine is not necessary and should not be opposed because both are equally important and equally noble. Thus the Sufis give an esoteric interpretation so that they must be fixated on their spiritual increase in God without having to look at His masculine and feminine sides of God, they concentrate on reaching His Jalal and Jamal God together. When they have reached a high spiritual level, they are truly sincere to God so that in all their actions and behavior there is not the slightest spark of worldly interest as is characteristic of humans in general. Functional relations as the basis of humanity "wa‘ ala ar-rijal ‘alaihinna darajah" is for men equals above women and when both are united it will become a real human, and the elaboration of both is the perfection of reaching perfection.

scholarly journals PENDIDIKAN WANITA DALAM PERSPEKTIF KAUM FEMINIS

2015 ◽  
Vol 10 (2) ◽  
pp. 151
Author(s):  
Fihris Fihris
Keyword(s):  
Gender Relations ◽  
Educational Opportunities ◽  
General View ◽  
Human Being ◽  
Men And Women ◽  
Male And Female ◽  
Islamic World ◽  
Scientific World ◽  
History Of ◽  
Status Of Women

<p class="ABSTRAK2">Education is a highly recommended in Islam, clearly Qur'an and hadith does not differentiate between men and women in providing educational opportunities. Both sexes are equally have rights and obligations in the scientific world. Acquisition of knowledge is a funda-mental right of every human being without distinction of sex. Thus, the general view of the Qur'an in terms of gender relations, in particular on the role and status of women, is very positive and constructive. Basically, the content and substance of the teachings of Islam is emphasized the spirit of equality and justice, the under-standing of this widely becoming a very urgent matter. Therefore it needs a thorough understanding of (univer-sal) in internalize the teachings of Islam so there will not arise any understanding and interpretation. A variety of data indicate how lame scientist male and female in the history of the Islamic world. There are a number of characters who are trying to think of women's educa-tion, but not enough to increase the quantity of educated women. Some figures in question is the feminist who thinks that women are entitled to the same education as men. Eventually this becomes a spectacular movement, both Islamic and Western feminists. </p>

Conceptions of Trust in the Qur'an

2011 ◽  
Vol 13 (2) ◽  
pp. 56-85 ◽  
Author(s):  
Nora S. Eggen
Keyword(s):  
Social Trust ◽  
Social Ethics ◽  
Religious Discourse ◽  
Human Being ◽  
Human Beings ◽  
Normative Claim ◽  
Trust Relationship ◽  
Trust Relationships ◽  
The Absolute ◽  
The Guardian

In the Qur'an we find different concepts of trust situated within different ethical discourses. A rather unambiguous ethico-religious discourse of the trust relationship between the believer and God can be seen embodied in conceptions of tawakkul. God is the absolute wakīl, the guardian, trustee or protector. Consequently He is the only holder of an all-encompassing trusteeship, and the normative claim upon the human being is to trust God unconditionally. There are however other, more polyvalent, conceptions of trust. The main discussion in this article evolves around the conceptions of trust as expressed in the polysemic notion of amāna, involving both trust relationships between God and man and inter-human trust relationships. This concept of trust involves both trusting and being trusted, although the strongest and most explicit normative claim put forward is on being trustworthy in terms of social ethics as well as in ethico-religious discourse. However, ‘trusting’ when it comes to fellow human beings is, as we shall see, framed in the Qur'an in less absolute terms, and conditioned by circumstantial factors; the Qur'anic antithesis to social trust is primarily betrayal, ‘khiyāna’, rather than mistrust.

Value and Character Education Based on Qur’anic

2016 ◽  
Vol 1 ◽  
pp. 182-188
Author(s):  
Eva Nurhaeny
Keyword(s):  
Young People ◽  
Character Education ◽  
Young Generation ◽  
Human Being ◽  
Human Beings ◽  
Human Individual ◽  
Moral Dimensions ◽  
Long Life ◽  
Culture Development ◽  
Education Concept

This essay discusses based on Qur’anic value and character education. In gobalization era, it has great impact on young behaviour change such as fighting, free sex, drug and other delinquencies. The occurred result is serious enough and it cannot be assumed just as a simple matter again, mainly that the subjects and the victim are young people whose have professions as students. The fact indicates that education world has to give an important role toward preventing national moral decadency in the effort of preparing the better future young generation. In this regard, we are aware that the education goal, basically, is to build better morality of human being or in another term is to “humanize the human being”. An idea regarding the significance of character education was appeared as a given solution in answering the morality problem in Indonesian education world. Character education is part of value education. That why, looking for the character education concept has been very urgent in the effort of preparing excellent, faithful, professional and personalized leaner as being asked by the education goal. The essence of characterized behavior actually is the psychological totality form which includes the whole human individual potency of cognitive, affective and psycho-motoric aspects, and also socio-cultural totality function in the context of interaction with God, him or herself, other human beings and the environment in his or her long life. Furthermore, in Qur’an’s teaching, the figure of the Messenger Peace be upon him (PBUH) is viewed as “the model human being”. In this context, the concept of Qur’anic charactereducation can be found through three moral dimensions that should be actualized in human being personality. They are the morality toward Allah (spiritual quotient/ intelligence), the morality toward our self (emotional quotient) and the morality toward Allah’s creatures, human being and environment (social quotient). Then, school should make the Holy Qur’an as the foundation of character education’s implementation whereas the implementation form in the school can be developed through intra-curricular, extra-curricular or personality and school culture development.

Management of Value Based Education and Spirituality: A Practical Application by Mahamana Malaviyaji in BHU

2014 ◽  
Vol 1 (5) ◽  
pp. 12 ◽  
Author(s):  
Gitali Choudhury
Keyword(s):  
Social Responsibility ◽  
Education System ◽  
Human Being ◽  
Human Beings ◽  
Practical Application ◽  
Indian Culture ◽  
Good Citizen ◽  
Social Animals ◽  
Genuine Effort ◽  
Civilized Society

Education is the backbone of a civilized society. Values have an important role in education system of any society. Most important thing is that, education should be based on some core values of human being like truthfulness, honesty, justice, good behavior etc. Only this can help a society to maintain a peaceful atmosphere. As all human beings are social animals, so this is the duty of every human being to obey their social responsibility. Mahamana Malaviyaji is one of those great personalities who felt his social responsibility very well and established Banaras Hindu University to bring people out from the mode of ignorance. He values our Indian culture and tradition, which is based on Bhagavat Gita and Srimad Bhagavatam. His genuine effort was to build the character of new generations, so that they can be a good citizen of the country and thus can serve the country. This paper intends to focus on Mahamana’s practical thoughts and applications to contribute to the value-based education system.

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